15. Concerning those of [Mxit'ar's] students
who were prominent.
[181] There were many people who studied doctrine
with him since the renown of his learning had reached everywhere.
They came to him from all areas since, true to his name [Mxit'ar
(Mxit'arich', "comforter")], he comforted everyone.
He was a consoler resembling Barnabus and noted among the people
like Anton. His words, full of grace were efficacious and everyone
wanted to see and hear him. For this reason, many who held the
title of vardapet concealed their identities [g217] and
came as students and received the command again. Many of Mxit'ar's
students attained the title of vardapet. But two of them
were more learned than the others and able to assist others in
turn. First was T'oros, from Armenian Melitene, whose father was
Armenian and whose mother was Syrian. He was a meek and humble man,
virtutous, very fond of the poor, a host to strangers, and generous
with gifts. Having lived such a benevolent life, he was gathered
to his fathers in ripe old age. He is buried above the renowned
monastery of Haghbat, in the cemetary of bishops and vardapets.
May his memory be blessed and his prayers, a buttress for the
faithful.
The second [noteworthy student] was named Vanakan. He [182] was a holy, modest man, foremost in all good works, rational and sensitive to all and more competent in doctrine than all the others of his time. He was an excellent, creative thinker who could speak appropriately. For these reasons many people came to him, not only to study doctrine, but indeed his entire life and activity were unwritten laws for the observers. I say this not merely as someone who heard it from others, but as an eyewitness, for we spent much time with him getting an education in the borders of Tawush fortress [g218] in the retreat where he had his abode. Like a fountain [of wisdom] he gave us the words of doctrine to drink.
16. The death of the great vardapet called Gosh.
This venerable man of whom we spoke
above, reached great old age, having kept his faith. But when
he saw that his bodily strength was failing and that he was close
to joining his fathers, he called the residents of the congregation
of Nor Getik who had shared with him in all the labors of the
church and monastery, and he blessed them and his students in
the name of the Lord. Selecting one of them, named Martiros, who
had studied with him and was his intimate, Mxit'ar appointed him
as their director. Martiros was a youth [183] but perfected in
learning, a man mellifluous in the songs of worship, a great reader,
and a speedy writer. Mxit'ar commanded him to direct them. And
he wrote a will to the great hazarapet Iwane, Zak'are's
brother, and entrusted to him the monastery and its director.
Then he himself, white-haired [g219] and ripe in years, passed from
this world to Christ.
The director of the monastery, Martiros,
together with the congregation handsomely saw to the proper requirements
for the spiritual and physical burial of Mxit'ar. They laid him
to rest before the door of the smaller church which stands above
the monastery on the west side. And to this day Mxit'ar's grave
aids those in pain who take refuge in his prayers, in faith; and
people always take soil from that place to cure sick people and
animals, for God glorifies those that glorify Him, in life and
in death.
Once it happened that his servitors
came up bringing wine on asses, for the monastery's needs. A certain
Georgian named Basila came and wanted to take some of that wine
from them, for he was Iwane's official in charge of the grove
which guarded his lodging. But the attendants said to him: "Do
not bother us for we are Gosh's people" (that is the nickname
they gave him since he had little hair). But this wretched man
[184] insulted them and Gosh with curses. Now as soon as he ridiculed
Gosh's name, he immediately became dumb, his tongue froze, his
lips became twisted, and thus he remained for many days until,
sighing, he requested forgiveness. [g220] And everyone who saw
the man praised [Gosh] the servant of God.
As a memorial [Gosh] left [his writings,] books filled with profound words, beneficial for students: an abbreviated version of the prophecy of Jeremiah, beautifully executed, and a few canons concerning attendance on the Body and Blood of the Lord--what is proper, and in what order. He also left a book Lamentations on Nature, opposing Adam to his sons and Eve to her daughters; and another book, Declaration of the Orthodox Faith against All Heretics, at the request of the great general Zak'are and his brother, and other letters giving counsel. [Gosh's] death occurred in 662 A.E. [1213].
17. Concerning who held the directorship
of the monastery after him.
The monastery became glorified and renowned
through the name and wisdom of the holy vardapet Martiros
the director, for he was a builder. He built yet another parsonage-house
of undressed stones joined with lime, with well-secured walls
[185] and a wooden garret. This garret subsequently collapsed.
[g221] He also built a lovely storied library artistically inspired
by Mxit'ar, who had aided the church and the monastery in many
ways.
Many monks assembled there because of
the renown of the place and it became for many a place of nourishment
and learning. In fact, we ourselves were nourished and educated
in this very monastery.
They also started to build a church
with five altars of polished, dressed stones, a beautiful design
with a dome. But when the church was half completed, a delay occurred
which lasted a long while, since the sultan of Khurasan, Jalal
al-Din [the Khwarazmshah], came and struck the forces of the Armenians
and Georgians, and ruined numerous districts. For this and many
other reasons, the church remained unfinished. Later a man named
Grigor Kapalets'i, who previously had been instrumental in building
the church, once again took the matter in hand and completed it
in 690 A.E. [1241].
Iwane, Zak'are's brother, also died
[that year] and was buried at Pghndzahank' near the church which
he himself had built, taking it from the Armenians and making
it into a Georgian monastery. Before dying, Iwane entrusted his
son and home to [186] a certain prince Grigor whom he had nourished
and elevated, and who was called Tgha.[g222]
This Grigor requested from Iwane's son Awag the monastery of Getik for his grave site; and because [Awag] greatly loved him, he gave it to him. [Grigor] also purchased from him a village named Vashxe close by the Aghstev river and gave it to the monastery along with much wealth, books, crosses, and animals. He also built a wondrous church, an amazing structure, with three altars close to the portico of the church, and named the church in honor of Saint Gregory. There were many other structures within it. The number of priests, attendants and young students increased. Martiros held the directorship for twenty years, resigning voluntarily. After him, [the directorship was held by] a certain Mxit'ar, by Yovasap', and others who ruled briefly, and by vardapet Abraham. [They were followed by] lord Yovhannes Armanets'i who was simultaneously director of Haghartsin and had been ordained bishop in 705 A.E. [1256]. At Haghartsin [Yovhannes] built a noteworthy refectory of brightly polished stone, and then went to the great throne at Haghbat. In 703 A.E. [1254] vardapet Xach'atur and his brother Barsegh built a domed church with three altars opposite the monastery, in honor of Saint Georg. [g223]
18. Concerning Sultan Jalal al-Din and the
destruction of the Georgian army in 674 A.E. [1225].
[187] Previously we spoke of the people from
the northeast called T'at'ars. These T'at'ars harassed the sultan
of Khurasan, Jalal al-Din, striking his army and destroying his
lands. They caused him to flee through the land of Aghbania and
he came and captured the city of Gandzak. He then assembled his
countless troops from among the Iranians, Tachiks and Turks, and
came to Armenia.
When Iwane learned of this circumstance,
he informed the king of Georgia and massed troops to resist the
sultan. Pridefully he boasted most arrogantly and the king and
Iwane made an agreement that if Iwane defeated Jalal al-Din, all
the Armenians under their sway would convert to the Georgians'
faith, while they would kill those resisting. This scheme, and
the vow they made, took no account of God nor of His concern,
nor did they ask the Lord Who grants victory to whomever He pleases.
Now the sultan had come to the Kotayk'
district. Iwane [g224] went with the Georgian army and came opposite
them but on higher ground. Seeing them, [Iwane] was frightened
and encamped there. But the sultan moved his troops forward, coming
[188] against them. Now as soon as this was observed by one of
the senior Georgian princes, Shalue, and by his brother Iwane,
men brave and renowned and triumphant in battle, they said to
the other troops: "You stay here and wait while we go and
engage them. If we put some of them to flight in our pursuit,
the victory is ours. [If that happens] come forth. But if they
defeat us, then flee and save your lives."
As soon as they engaged them, they began
to destroy the sultan's army. But the Georgian soldiers paid no
attention and instead fled the place, such that a man did not
recognize his comrade in flight. And all of them, out of fright,
left without anyone pursuing them. They pressed down into the
valley above the town of Garhni, and filled it up. When the sultan's
forces observed this, they pursued them, killed many, and hurled
others over the cliffs.
The sultan came to the head of the valley
and witnessed a pitiful spectacle. For a multitude of men and
horses lay there piled up like a heap of rocks. He shook his head
and said: "This is not the work of man, but of God for Whom
all is possible." He then turned to rob the corpses of the
fallen, [g225] and, having devastated many places, went off to
the city of Tiflis. The Iranians residing there aided him and
he captured [189] the city killing many people and forcing many
others to abandon Christianity and accept the deceptive and fanatical
teaching of the Tachiks. Many, terrified by the fear of death,
exchanged Truth for falsehood; but others bravely preferred death
to a life of guilt, and so inherited the title of martyr, departing
the world with a good name.
Then [Jalal al-Din] commanded that those
who consented and those who did not be forcibly circumcised, without
inquiry. Thus two men would brutally seize someone there in the
square while another man would take a sword and cut the foreskin
off his male member. They commingled with the women in loathsome
obscenity. Wherever they found a cross or a church, they pulled
it down and destroyed it. This occurred not only in Tiflis, but
in Gandzak, Naxichewan, and elsewhere.
Now there was a certain nobleman named Orghan whose wife was the sultan's mother. He oppressed the residents of the city of Gandzak with manifold torments--not merely the Christians, but the Iranians too--by demanding numerous [g226] taxes. This man was killed in Gandzak by the Mulhed [Assassins], whose custom it is to kill people treacherously. While he was going about the city streets, some people approached him, feigning that they had been wronged by someone and [190] that they were approaching him to set things right. They showed [Orghan] a piece of paper which they had in hand, saying beseechingly: "Trial, trial!" As soon as he stopped and wanted to inquire about who had molested them, from one side and the other, they pounced on him and with a sword they had concealed on their persons, they stabbed and slew him. And so the wicked one was wickedly done away with. They were hardly able to slay [Orghan's] murderers with arrows, for [the Assassins] killed many people and fled through the city. Such is the custom of this group which had seized the secure places called T'un and T'anjak [in northern Iran] as well as the forests of Lebanon, taking the price of their blood from the prince whom they worshipped instead of God, and giving [the money] to their sons and women. They went wherever their prince sent them where they would masquerade in various garbs until they found the appropriate moment to strike, then they would kill whomever they pleased. Therefore all the princes and kings feared them and paid taxes to them. And they were extremely faithful in carrying out the commands of their prince, [g227] doing whatever he said, even to the point of killing themselves. Thus they killed many grandees who did not pay them taxes, just as they killed this impious man.
19. Concerning the destruction of Sultan
Jalal al-Din, and his removal from the world.
[191] After [Jalal al-Din] had done these
evil deeds, he went to the city of Xlat' which is in the land
of Bznunik'. This area was under the authority of Sultan Ashraf
who fought with him, but [Jalal al-Din] triumphed. Residing there
was the wife of the sultan, the daughter of Iwane, named T'amt'a
whom we mentioned above. Jalal al-Din took her as his wife and
went on to ruin many districts under the sway of the Sultan of
Rum, named 'Ala al-Din. Then Sultan Ashraf and his brother Kamal
who ruled Egypt and 'Ala al-Din called to their aid the Armenian
forces from the land of Cilicia as well as the coastal Franks,
and they came and did battle with the Khwarazmian Jalal al-Din.
As soon as the two sides [g228] neared each other, they became
frightened and did not dare to fight. But, calling upon God,
the Armenian and Frankish Christians attacked them. They were
few in number, less than a thousand. But with the power of Christ,
they struck the enemy and put them to flight. When the Tachiks
saw that, they too attacked and destroyed many until sunset. Then
the sultans commanded their men not to pursue the fugitives, since
they were coreligionists; and they ceased the pursuit. Now the
sultans, because they were pious men, were not ungrateful [192]
toward the Christian soldiers, since they knew that the Lord had
caused their triumph through them.
Then they returned to their lands in
great joy and as they passed through cities and districts, [people]
came before them, receiving them with praise, dancing and clashing
cymbals.
Now when 'Ala al-Din reached Caesarea
of Cappadocia, the entire multitude of the city, including the
Christians with their priests with crosses and bell-ringers, came
a good day's [g229] journey out on the road before him. When the
sultan approached the Tachik multitude did not allow the Christians
to go near to mingle in their adoration of him. Instead, they
shoved them to the rear. But the Christians went up onto a hill
opposite the army. When the sultan asked who those people were,
and learned that they were Christians, he himself left his troops
and went up among them alone, ordering them to worship aloud sounding
their bells. And thus he entered the city with them, gave them
gifts, and dispatched each to his place.
Now Sultan Jalal al-Din returned to the land of Aghbania, to the fruitful and fertile Mughan plain, in great disgrace. He encamped there and wanted to assemble an army. However, the T'at'ars who had expelled him from his country as a fugitive [193] pursued him and chased him as far as Amida where they ferociously struck his forces. The impious prince died in that very battle. But some say he went on foot as a fugitive and that a man chanced upon him and recognized him as the one who had earlier slain one of his relations and so killed him to avenge his relative's blood. Thus the wicked one died wickedly. [g230]
20. How the T'at'ars arose to pollute the entire world.
Our entire history and introductory
section to this point leads up to [a description of] this people
[the Mongols], about whom we shall now relate. It seems to me
that even if many other [authors] narrate the same events, they
will nonetheless all be found lacking, for the evils which afflicted
all lands are more than can be related. For this is the end of
time; and precursors have spoken about the Antichrist and the
arrival of the sons of destruction. We too are frightened by the
revelations of blessed men borne up by God, aided by the Holy
Spirit in predicting the future, and especially the true command
of our Savior and God which states: "I shall lift up nation
against nation and kingdom against kingdom and this will be the
beginning of their sufferings [Matthew 24, 7, 8]." Moreover,
[194] our patriarch, Saint Nerses prophetically spoke about the
destruction of Armenia by the Nation of Archers, destruction
and ruin encompassing all lands, which we have witnessed with
our own eyes. The circumstances of their rise are as follows:
In a distant land to the northeast [g231]
(called in their barbarous language Qara-Qorum (Gharaghrum) by
the borders of Qara-Khitai (Ghatiay, ?Cathay) there dwelled a
barbarian multitude, an ignorant, countless horde called T'at'ars,
who had for their king someone named Chingiz-Khan (Ch'angez ghan).
It happened before his death, while
he was dying that [Chingiz-Khan] summoned all his troops and the
three sons he had and said to the soldiers: "Behold, I am
dying. Choose whichever one of my sons here that you please and
elect him as your king in my stead. They replied: "Whomever
you select we shall take as our king and serve loyally."
Thereupon [Chingiz-Khan] said: "I shall tell you about the
virtues and deeds of my three sons. My first-born son is Chaghatai
(Ch'aghata). He is a martial man who loves war. But he is proud
by nature, more than he should be. Now my second son is also triumphant
in battle, but stingy. As for my youngest son, he has been gracious
from his childhood, full of virtue, generous in gift-giving and,
from the time of his birth, my glory and greatness has increased
daily. Behoid, I have told [195] you the entire truth. Prostrate
yourselves in front of whichever of the three you choose."[g232]
They approached the youngest, whose
name was Ogedei-Khan (Hok'ta) and bowed to the ground before him.
His father placed the crown on his head and then died.
Now as soon as Ogedei assumed the royal
authority, he mustered a force as countless as the sands of the
sea, comprised of his own people called Mughal T'at'ars, Khazars,
Huns, Ghatiats'ik' (?Qara-Khitai), Ankitans and many other barbarian
peoples with their goods and armies, women, sons, and tents. He
divided them into three detachments: one group he sent to the
south, appointing as its chief director one of those men faithful
and loyal to him; another detachment he sent to the west and north,
his son with them; while the third front was sent to the northeast
under the leadership of a nobleman named Chormaghun (Ch'armaghun),
a wise and learned man, successful in warfare. Ogedei commanded
them to ruin and devastate all the lands and kingdoms in the world,
and not to return to him until they had encompassed all lands
and subdued them under his dominion. As for Ogedei, he stayed
there in that land eating and drinking and disporting himself
with diversions and building without a care. [g233]
[196] His forces went to various parts
of the world, destroying lands and districts, terminating the
rule of nations, taking the goods and properties and enslaving
the young women and children. There were those [captives] they
sent far away, to their own land to their king, the Khan, and there
were those they seized to serve the needs of their own families.
As for the army sent via the east (whose
chief was Chormaghun-noyin), it went against Sultan Jalal
al-Din who ruled Khurasan and the districts around it, and expelled
him and his forces, making him a fugitive as we explained earlier.
Then, in succession, they ravaged all the lands of Iran, Atrpatakan
and Dilm [Daylam], totally pillaging one after the other so that nothing
would remain as an obstacle for them. They also captured large
and beautiful cities such as Ray (Re) and Isfahan (Aspahan) which
were filled with good things, then rebuilt them in their name.
Thus they took all the lands through which they passed.
And then, with the whole mass of their families and goods, they arrived in the land of Aghbania, in the fruitful and fertile plain called Mughan, a place full of all kinds of [g234] important things: water, wood, fruit and prey. Pitching their tents, they encamped there, remaining the entire winter. [197] In springtime they spread out in various directions, looting and destroying, and again returned [to Mughan] and settled.
21. Concerning the destruction of the city of Gandzak.
This city was densely populated with
Iranians and a small number of Christians. It was extremely inimical
to Christ and His worship, insulting and cursing the Cross and
the Church, scorning and deriding the priests and attendants.
Therefore, when their limit of sin had filled up, the protest
against their wickedness rose to the Lord. Earlier a sign of their
[impending] destruction appeared, just as had happened above Jerusalem,
before its destruction. For suddenly the ground tore asunder and
black water gushed forth. An extremely large poplar tree (which
they call chandari) which was close to the city was observed
to turn around. At this apparition [g235] the entire city trembled.
But then they saw that the tree was positioned as before. This
happened two or three times; thereafter the tree fell over and
stood no more. Then the wise men [of Gandzak] commenced examining
the sign to learn what it meant. And when they learned that it
was a foreshadowing of the city's destruction, they stopped abusing
the crosses [198] which they had placed under the threshold of
the city's gates. They had put them there for abuse so that all
passersby would step on them.
Suddenly the T'at'ar army arrived and
besieged Gandzak on all sides, battling it with numerous war machines.
They struck the orchard which surrounded the city. They then demolished
the city wall, using catapults on all sides. However, none of
the enemy entered the city. They simply remained there fully armed
for a week, guarding it.
Now once the inhabitants saw that the
enemy had taken the city, some went inside their homes and burned
the structures above them, so that nothing would fall into the
enemies' hands. Others burned everything that fire could burn,
but excepted themselves. When the enemy observed this they became
furious and put everyone to the sword: man, woman, and child.
And no one escaped them but for a small armed and fully prepared
[g236] brigade which broke through one part of the wall at night
and fled. Some few dregs were also spared and tortured to reveal
where the treasures were kept. Then they killed some of them and
took the rest captive. They then dug through the charred homes
and removed whatever they found concealed there. They were occupied
with this for many days. Then they departed.
[199] Next the T'at'ars circulated
through all the districts around the city to dig up and hunt for
goods and wares. They discovered many articles made of gold, silver,
copper and iron, as well as various garments which had been hidden
in cellars and subterranean chambers.
Thus the city [of Gandzak] remained desolate for four years. [The Mongols] then commanded that it be rebuilt, and a few people slowly assembled there and rebuilt it, except for the wall.
22. Concerning the destruction of the lands of Armenia and Georgia by that same army.
A few years after the destruction of
Gandzak, this fanatical and wily army divided up by lot all the
lands of Armenia, Georgia, and Aghbania, each chief according
to his [g237] importance receiving cities, districts, lands and
fortresses in order to take, demolish, and ruin them. Each [chief]
went to his allotted area with his wives, sons and military equipment
where they remained without a care, polluting and eating all the
vegetation with their camels and livestock.
[200] At this time the Georgian kingdom
was greatly weakened, for it was in the hands of a woman named
Rhuzudan, daughter of T'amar, sister of Lasha, grandchild of Giorg,
a lewd and lascivious woman, like Shamiram, headstrong toward
all the men sent to her, sleeping with many but remaining barren.
Rhuzudan excercised authority through the commanders Iwane and
his son Awag, Shahnshah (son of Zak'are), Vahram and others. Because
Iwane had died shortly before, they took and buried him in Pghndzahank'
(which he had made into a Georgian monastery, taking it from the
Armenians). Iwane's son excercised his father's authority. And
since they were unable to withstand that great blizzard [of Mongols]
which had come, they all betook themselves to fortresses, wherever
they were able.[g 238]
[The Mongols] spread throughout the
plains, mountains and valleys like a multitude of locusts or like
torrential rains pouring down on the land. The land presented
the picture of the most pitiful disasters and of mourning worthy
of lamentation. For the land did not conceal those who tried to
hide, nor did the rocks or forests conceal those who sought refuge
in them, nor the most sturdily constructed fortresses, nor the
ravines of the valleys. Instead, all who were hiding were ferreted out.
Men's bravery deserted them, and the strong [201] hands of the
bowmen weakened. They hid their weapons, those who had them, so
that the enemy would not see them and mercilessly kill them. The
voices of the enemy paralyzed them and the rustle of their quivers
filled everyone with terror. Each man saw the hour of his death
come before him and their hearts died within them. Children fled
to their parents from fear of the sword, and their parents with
them fell from fright before falling to the enemy.
One could see swords mercilessly cutting
down men and women, youths and children, old men and old women,
bishops, priests, deacons, and clerks. Suckling children were
hurled against the rocks, beautiful virgins were raped and enslaved.
It was frightful to behold their appearance
and their cruel lack of compassion; [the Mongols] pitied not a single
mother's [g239] tears nor a single grey head, but went on punishing
and killing as if enjoying themselves at a wedding or a drinking-bout.
The whole country filled up with the
corpses of the dead yet there was no one to bury them. Tears appeared
in the eyes of lovers but no one dared to weep, out of fear of
the impious ones.
The country was draped in mourning and
its magnificent [202] beauty was destroyed. Its worship was blocked
and mass ceased to be offered at its altars, the singing of songs
was no longer heard. The whole land was plunged into darkness
and people preferred the night to the day. The country was drained
of its inhabitants and foreigners moved about in it.
Goods and property were ravished, though
their greedy nature could never be satisfied. Houses and rooms
were searched and there was nothing left that they did not take.
They moved about here and there like swift mountain goats and
wrecked and tore things apart like wolves. Their horses did not
tire at the pace, nor did [the Mongols] tire of amassing booty.
Thus severity was visited upon many
peoples and tongues for the cup of the Lord's wrath poured down
over the country in vengeance for our wicked deeds and for sinning
before Him; and His just rage was kindled. Therefore the entrance
[of the Mongols] into [g240] every land was made easy. As soon
as they had captured all lands, they gathered up all the animals
(those which had fled and those which had not), the goods and
property and multitude of slaves, which were out in open areas.
Thereafter they battled with all the fortresses and with [203] many cities, erecting diverse types of [siege] machinery, for they were very clever and capable. They took and tore down many fortresses and keeps. It was summertime and extremely hot, and provisions had not been gathered in, for [the Mongols] came upon them unexpectedly. Therefore men and beasts suffered from thirst and, willingly or unwillingly, fell into the hands of the enemy because of the danger facing them. And there were those they killed, and those they kept as slaves for their needs. They treated similarly the densely populated cities, encamping about them and besieging them.
23. The capture of the city of Shamk'or.
One of the nobles, named Molar-noyin,
whose lot had fallen over those regions (while they moved from
their abode in the Mughan plain) sent a small force of about a
hundred [g241] men who came and encamped by the gates of the city
of Shamk'or and blocked entrance to and exit from it.
Now at the time, this city was under
the authority of Vahram and his son Aghbugha, who had previously
taken it [204] from the Iranians. The residents of Shamk'or sent
to Vahram and his son for them to come and aid them, saying: "They
are few." But Vahram did not aid them nor did he let his
son go who wanted to, telling the emissaries: "They are numerous."
Moreover, he ordered the citizens not to fight them.
The foreigners' army increased daily
until their commander, Molar, arrived and fought against the city.
He filled the trench which surrounded the city walls with wood
and stalks so that they might easily climb onto the walls. But
the people hurled down fire at night and burned the filler. Now
in the morning when Molar-noyin saw that, he ordered each
of his soldiers to bring a load of soil and to throw it into the
trench. When this was done, the area became level with the wall.
Then each soldier applied himself to
that part of the city directly in front of him. And they took
it, killed all the inhabitants, burned the buildings and took
whatever they [g242] found there. They then fell upon other fortresses
under Vahram's sway: Terunakan, Ergevank', Matsnaberd (which belonged
[205] to Kiwrike Bagratuni, Aghsart'an's son), Gardman, and other
regions, Ch'arenk'; while another chief, named Ghataghan-noyin,
went to Getabak. Now Vahram who was then in Gardman secretly fled
at night to wherever he was able. Meanwhile the army of foreigners
battled with the fortresses. Those inside unwillingly provided
the Mongols with horses, livestock, and whatever else they demanded.
[The Mongols] placed taxes over them and left them in their name.
But those who took Shamk'or had come with all their bags and baggage to Tawush, Katsaret', Norberd, Gag and the surrounding areas. Placing these regions in great straits, they besieged them.
24. Concerning the capture of vardapet Vanakan and those with him.
At that time the great vardapet
called Vanakan was dwelling in a cave he himself had hollowed
out, near the top of a very high rock which stood opposite the
village called Lorut, south of Tawush fortress. He had built a
[g243] small church in that grotto and stayed there secretly once
his first monastery (opposite Ergevank' fortress) had been ruined by
the raiding of Sultan Jalal al-Din. Here he [206] had gathered
many books, for he was an extremely studious man and especially
God-loving. Many people came to him and studied doctrine with
him. When the people multiplied, he was obliged to descend from
the cave, and he built a church and rooms at the base of the rock,
remaining there.
As soon as the land was destroyed by
the T'at'ars and Molar-noyin had come to their borders,
the inhabitants of that village applied to Vanakan's cave. It
became filled with men, women, and children. Then the T'at'ars
came and besieged them in the cave, while those folk inside had
neither provisions nor water. It was summertime and extremely
hot and they were scorched by the sun, as if in a prison. The
children were parched with thirst and close to death. From outside
the enemies shouted. "Why do you want to die?" Come
out to us, we shall give you overseers and leave you in your places."
They repeated this a second and third time with pledges. Those
who were in the cave fell before the [g244] vardapet's
feet, entreating: "Go and save all of our lives descend to
them and make friends with them." Now [Vanakan] replied:
"For your sakes I will not preserve my own life if there
is any possibility of [your] salvation. For Christ gave Himself
up to death for us to save us from satan's [207] tyranny. Thus
we are obliged to show the same concern for our brothers."
So vardapet Vanakan selected
two priests from among them, one named Markos and the other Sost'enes,
who later were ordained vardapets by him. We too were present
there studying Scripture in those days. [Vanakan] descended to
them. Molar-noyin stood across from the cave on a hill,
with a parasol over his head because of the heat. They had blocked
us off during the feast of the Transfiguration. As soon as they
came near the commander, those leading them commanded them to
bow to the ground three times (like camels when they sit), for
such is their custom. When they came before him, he ordered them
to bow to the east, to their Khan, their king. Molar-noyin
then upbraided Vanakan, saying; "I have heard that you are
a learned and venerable man, and your appearance reveals you as
such," for he was a fine-looking composed man with a glorious
beard and white hair. "When you heard the news of our coming
to your borders, why did you [g245] not come before us in peaceful
friendship, so that I could command that all that is yours be
left unharmed, great and small?"
[208] The vardapet replied: "We
knew not of your good intentions, but out of dread of you we were
seized with fear and trepidation. We did not know your languages,
and no one came from you to summon us. Now when you called, we
came before you. We are neither soldiers nor lords of goods, but
exiles and foreigners assembled from many lands for studying our
religion. Behold we stand now before you. Do with us what you
will, granting either life or death."
The prince then said to hirn: "Fear
not". And he commanded them to sit before him. [Molar-noyin]
asked him numerous questions about fortresses and about prince
Vahram--where he was, for he thought that Vanakan was a worldly
prince ruling the country. Once the vardapet had told what
he knew and that he was not a worldly prince, [Molar-noyin]
ordered him to bring down the people of the fortress fearlessly
and he promised that each would be left in his place with his
overseers, and that he would build villages and fields in his
name. [g246]
Then the priests who had gone with the
vardapet called to us: "Come down at once, and bring
what you have with you." [209] We descended, quaking, like
lambs among the wolves, frightened, terrified, thinking we were
about to die, each person in his mind repeating the confession
of faith in the Holy Trinity; prior to leaving the cave we had
communed in the revered Body and Blood of the Son of God.
The T'at'ars took us to a small fountain
in the monastery and gave us water to drink, for we were very
thirsty for three days. They then put us in some place of confinement
and put the laymen in the portico of the church. They themselves
stayed about guarding us during the night, for it was evening.
The next morning they removed us to the head of the monastery,
to an elevated spot, and searched to see who had anything they
needed. As for what was in the cave, the vessels and vestments
in the church, the furniture, silver crosses and two gospels worked
in silver, these things they gave to the vardapet, but
later took from us. Then they selected [g247] from among us men
who could go about with them. The rest they ordered taken to the
monastery and to the village and left their overseers there so
that no one else would search them. They ordered the vardapet
to remain in the monastery.
[Vanakan's] brother's son, the priest
Poghos, was ordered to come along with us, following Molar-noyin.
But the blessed vardapet saved his nephew for he was a
youth and he himself [210] came after [Molar-noyin] hoping
that it might be possible to free us as well. And [Molar-noyin]
made us travel around with him for many days, harassed and harried,
on foot and even barefoot. The men appointed to guard us were
Iranians, thirsty for Christian blood. They made our lives yet
more difficult by all sorts of torments along the way, forcing
us along so stringently, like horses on a raid. And if it happened
that someone out of bodily weakness or lameness paused a little,
they would mercilessly strike his skull and beat his body with
sticks, so much so that we could not remove thorns from our feet
or someone would attack. Nor could anyone drink water because
of those forcing us on.
Upon encamping, they took and crammed
us into narrow houses while they surrounded them and guarded,
not letting anyone outside to perform his bodily functions. [g248]
Instead, [the captives] relieved themselves in the houses, staying
inside for many days. Therefore I cannot record all the discomforts
which they forced us to endure. Nor did they let the vardapet
stay with us, but entrusted him to others to guard carefully,
far away.
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